It was Wittgenstein who evacuated time from language, and thereby converted it into an ahistorical absolute. He was able to do this because he lacked any notion of contradiction. The idea that linguistic change proceeds by an internal dialectic generated by incompatibilities between different rule-systems within it, which give rose to radically new concepts at determinate historical moments, was beyond his horizon. It presupposed an idea of language as neither a monist unity (Tractatus) nor a heteroclite plurality (Investigations), but as a complex totality, necessarily inhabited by different contradictions. It is striking that today, French philosophy is largely concentrated on the problem of the conditions of appearance of new concepts—precisely the problem that English philosophy is designed to avert. The work of Canguilhem and Bachelard is a close study of the historical emergence in the west of the scientific concepts which revolutionized biology and physics. Such an inquiry is a diametric opposite of the whole drift of Wittgenstein's philosophy, and indicates its parochialism. To emphasise the social nature of language, as he did, is not enough: language is a structure with a history, and it has a history because its contradictions and discrepancies themselves are determined by other levels of social practice. The magical harmony of language affirmed by English philosophy was itself merely the transcript of a historically becalmed society.